Ngo Dinh Diem
| birth_place = Quảng Bình, French Indochina (present-day Vietnam) | death_date = | cause_of_death = Assassination | death_place = Saigon, South Vietnam | spouse = none | religion = Roman Catholicism | education = School of Public Administration and Law | relations = Ngô Đình Khả (father) Ngô Đình Khôi (brother) Ngô Đình Thục (brother) Ngô Đình Nhu (brother) Ngô Đình Cẩn (brother) Ngô Đình Luyện (brother) }} Ngô Đình Diệm (3 January 1901 – 2 November 1963) was a South Vietnamese politician. A former mandarin of the Nguyễn dynasty, he was named Prime Minister of the State of Vietnam by Head of State Bảo Đại in 1954. In October 1955, after winning a heavily rigged referendum, he deposed Bảo Đại and established the first Republic of Vietnam (RVN), with himself as president. He was a leader of the Catholic element and was opposed by Buddhists. In November 1963, after constant Buddhist protests and non-violent resistance, Diệm was assassinated during a CIA-backed coup d'état, along with his brother, Ngô Đình Nhu, by Nguyễn Văn Nhung, the aide of the leader of the Army of Republic of Vietnam (ARVN), General Dương Văn Minh. Diệm has been a controversial historical figure in historiography on the Vietnam War. Some historians portrayed him as a tool of the U.S. policymakers, some considered him an avatar of Vietnamese tradition. Nevertheless, some recent studies have portrayed Diệm from a more Vietnamese-centred perspective as a competent leader with his own vision on nation building and modernisation of South Vietnam. The Lost Mandate of Heaven: the American Betrayal of Ngo Dinh Diem, President of Vietnam. Shaw, Geoffrey. Ignatius Press, 2015. Family and early life Ngô Đình Diệm was born in 1901 in Quảng Bình, a province in central Vietnam. His family originated in Phú Cam Village, a Catholic village adjacent to Huế City. His clan had been among Vietnam's earliest Catholic converts in the 17th century.Fall, Bernard B. (1963). The Two Viet-Nams. Praeger Publishers, p. 235. Diệm was given a saint's name at birth, Gioan Baotixita (a Vietnamized form of Jean Baptiste), following the custom of the Catholic Church.Miller, p. 19. The Ngô-Đình family suffered under the anti-Catholic persecutions of Emperors Minh Mạng and Tự Đức. In 1880, while Diệm's father, Ngô Đình Khả (1850–1925), was studying in British Malaya, an anti-Catholic riot led by Buddhist monks almost wiped out the Ngô-Đình clan. Over 100 of the Ngô clan were "burned alive in a church including Khả's parents, brothers, and sisters."Jacobs, Seth (2006) true: https://vi.wikipedia.org/wiki/Ngô_Đình_Khả , under Thân Thế (biography): sau khi bố mất vì bị bệnh (khi ấy ông khoảng 6 tuổi) được một linh mục người Pháp đưa về nuôi cho ông học Nho học: after his (Ngô Đình Khả's) father died of disease (when he/Khả was 6 years old), a French priest took care of him, nourished and had him learn Chinese characters... Cold War Mandarin: Ngo Dinh Diem and the Origins of America's War in Vietnam, 1950–1963. Lanham, Maryland: Rowman & Littlefield, p. 18. Note that while he is usually referred to as Diệm in English, his family name is actually Ngô. Ngô Đình Khả was educated in a Catholic school in British Malaya, where he learned English and studied the European-style curriculum.Miller, p. 23. He was a devout Catholic and scrapped plans to become a Roman Catholic priest in the late 1870s. He worked for the commander of the French armed forces as an interpreter and took part in campaigns against anti-colonial rebels in the mountains of Tonkin during 1880. He rose to become a high-ranking Mandarin, the first headmaster of the National Academy in Huế (founded in 1896) and a counselor to Emperor Thành Thái under the French colonial regime.Fall, p. 235. He was appointed minister of the rites and chamberlain and keeper of the eunuchs. Despite his collaboration with the French colonizers, Khả was "motivated less by Francophilia than by certain reformist ambitions".Miller, pp. 23–24. Like Phan Châu Trinh, Khả believed that independence from France could be achieved only after changes in Vietnamese politics, society and culture had occurred. In 1907, after the ouster of emperor Thành Thái, Khả resigned his appointments, withdrew from the imperial court, and became a farmer in the countryside. After the tragedy of his family, Khả decided to abandon preparation for the priesthood and married. After his first wife died childless, Khả remarried and had nine children—six sons and three daughters—by his second wife, Phạm Thị Thân.Jacob, p. 18. These were Ngô Đình Khôi, Ngô Đình Thị Giao, Ngô Đình Thục, Ngô Đình Diệm, Ngô Đình Thị Hiệp, Ngô Đình Thị Hoàng, Ngô Đình Nhu, Ngô Đình Cẩn, Ngô Đình Luyện. As a devout Roman Catholic, Khả took his entire family to Mass each morning and encouraged his sons to study for the priesthood.Jacob, p. 19. Having learned both Latin and classical Chinese, Khả strove to make sure his children were well educated in both Christian scriptures and Confucian classics.Miller, p. 22. During his childhood, Diệm laboured in the family's rice fields while studying at a French Catholic primary school (Pellerin School) in Huế, and later entered a private school started by his father, where he studied French, Latin, and classical Chinese. At the age of fifteen he briefly followed his elder brother, Ngô Đình Thục, who would become Vietnam's highest-ranking Catholic bishop, into a monastery. Diệm swore himself to celibacy to prove his devotion to his faith, but found monastic life too rigorous and decided not to pursue a clerical career.Miller, p. 24. According to Moyar, Diệm's personality was too independent to adhere to the discipline of the Church. Diem also inherited his father's antagonism toward the French colonialists who occupied his country.Moyar, p. 11 At the end of his secondary schooling at Lycée Quốc học, the French lycée in Huế, Diem's outstanding examination results elicited the offer of a scholarship to study in Paris. He declined and, in 1918, enrolled at the prestigious School of Public Administration and Law in Hanoi, a French school that prepared young Vietnamese to serve in the colonial administration. It was there that he had the only romantic relationship of his life, when he fell in love with one of his teacher's daughters. After she chose to persist with her vocation, entering a convent, he remained celibate for the rest of his life.Fall, p. 239. Diệm's family background and education, especially Catholicism and Confucianism, had influences on his life and career, on his thinking on politics, society, and history. According to Miller, Diệm "displayed Christian piety in everything from his devotional practices to his habit of inserting references to the Bible into his speeches"; he also enjoyed showing off his knowledge of classical Chinese texts.Miller, p. 21 Presidency (1955–1963) Establishment of Republic of Vietnam In South Vietnam, a referendum was scheduled for 23 October 1955 to determine the future direction of the south, in which the people would choose Diệm or Bảo Đại as the leader of South Vietnam.Moyar, p. 54. During the election, Diệm's brother Ngô Đình Nhu and the Cần Lao Party supplied Diệm's electoral base in organizing and supervising the elections, especially the propaganda campaign for destroying Bảo Đại's reputation. Supporters of Bảo Đại were not allowed to campaign. Official results showed 98.2 per cent of voters favoured Ngô Đình Diệm, an implausibly high result that was condemned as fraudulent. The total number of votes far exceeded the number of registered voters by over 380,000, further evidence that the referendum was heavily rigged.Karnow, pp. 223–24Jacobs, p. 95. For example, only 450,000 voters were registered in Saigon, but 605,025 were said to have voted for Diệm.Karnow, pp. 223–24Jacobs, p. 95. On 26 October 1955, Diệm proclaimed the formation of the Republic of Vietnam, with himself as its first President, although only until 26 October 1956, the first Constitution provided articles to establish the republic and organize the election of its president. The 1954 Geneva Accords prescribed elections to reunify the country in 1956. Diệm refused to hold these elections, claiming that a free election was not possible in the North.Unheralded Victory: The Defeat Of The Viet Cong And The North Vietnamese ... – Mark William Woodruff – Google Books According to Taylor, Diệm's rejection of the Geneva accords was a way of objecting to the French colonization of Vietnam. Diệm's disposition of Bảo Đại and the establishment of the First Republic of Vietnam was a way to claim Vietnamese independence from France.Taylor, p. 6. At the same time, the first Constitution of the Republic of Vietnam was promulgated. According to the Constitution, Diệm had almost absolute power over South Vietnam. His governance style became increasingly dictatorial over time.Miller, p. 137. The Can Lao Party played a key role in Diệm's regime. Initially, the party acted secretly based on a network of cells, and each member only knew the identities of a few other members. When necessary, the Party could assume the role of the government. After 1954, the existence of the party was recognized, but its activities were hidden from public view. In the early 1950s, Diệm and Nhu used the party to mobilize support for Diệm's political movements. According to the decree 116/BNV/CT of the Republic of Vietnam, the Can Lao Party was established on 2 September 1954. [[Personalist Labor Revolutionary Party|Personalism (Vietnamese: Chủ nghĩa nhân vị)]] officially became the basic doctrine of Diệm's regime since the Constitution's preface declared that "Building Politics, Economy, Society, Culture for the people based on respecting Personalism".Nguyễn, Xuân Hoài (2011). Chế độ Việt Nam cộng hòa ở miền Nam Việt Nam giai đoạn 1955–1963 Republic of Vietnam regime in South Vietnam (1955–1963), Dissertation. Ho Chi Minh city: University of Social Sciences and Humanities – Ho Chi Minh city. pp. 43–47. According to Miller, democracy, to Diệm, was rooted in his dual identity as Confucian and Catholic, and was associated with communitarianism and the doctrine of Personalism. He defined democracy as "a social ethos based on certain sense of moral duty", not in the US sense of "political right" or political pluralism and in the context of an Asian country like Vietnam, Confucian values were relevant to deal with contemporary problems in politics, governance, and social change. In this sense, Diệm was not a reactionary mandarin lacking an interest in democracy as he has been portrayed by some scholars. His way of thinking about democracy became a key factor of his approach to political and administrative reform.Miller, pp. 137–39. On 4 March 1956, the elections for the first RVN National Assembly were held in a more free and fair manner than the 1955 referendum.Miller, p. 144 However, Diệm's regime of "democratic one man rule" faced increasing difficulties. After coming under pressure from within Vietnam and from the United States, Diệm agreed to hold legislative elections in August 1959 for South Vietnam. But in reality, newspapers were not allowed to publish names of independent candidates or their policies, and political meetings exceeding five people were prohibited. Candidates who ran against government-supported opponents faced harassment and intimidation. In rural areas, candidates who ran were threatened using charges of conspiracy with the Việt Cộng, which carried the death penalty. Phan Quang Đán, the government's most prominent critic, was allowed to run. Despite the deployment of 8,000 ARVN plainclothes troops into his district to vote, Đán still won by a ratio of 6–1. The busing of soldiers occurred across the country, and when the new assembly convened, Đán was arrested.Jacobs, pp. 112–15 In May 1961, U.S. Vice President Lyndon B. Johnson visited Saigon and enthusiastically declared Diệm the "Winston Churchill of Asia." Asked why he had made the comment, Johnson replied, "Diệm's the only boy we got out there." Johnson assured Diệm of more aid in molding a fighting force that could resist the communists. Assassinations On 1 November 1963, Minh and his co-conspirators overthrew the government in a swift coup. With only the palace guard remaining to defend Diệm and his younger brother Nhu, the generals called the palace offering Diệm exile if he surrendered. That evening, however, Diệm and his entourage escaped via an underground passage to Cha Tam Catholic Church in Cholon, where they were captured the following morning, 2 November. The brothers were assassinated together in the back of an M113 armoured personnel carrier with a bayonet and revolver by Captain Nguyễn Văn Nhung, under orders from Minh given while en route to the Vietnamese Joint General Staff headquarters.B. Diem, In the Jaws of History, p. 105. Diệm was buried in an unmarked grave in a cemetery next to the house of the US Ambassador. References Category:1901 births Category:1963 deaths Category:Heads of state of South Vietnam Category:Presidents of Vietnam Category:Executed presidents